Ten, którego wyrok został zakończony bez najwyższego kapłana, [tj. Gdyby nie było arcykapłana], ten, który zabija arcykapłana i arcykapłan, który zabija, nigdy nie opuszcza (swojego miasta schronienia), i ( ten, który jest wygnany) nie wychodzi ani na świadectwo micwy, ani na zeznania w sprawach pieniężnych, ani w sprawach dotyczących kapitału. Nawet jeśli Izrael go potrzebował; nawet gdyby był dowódcą w Izraelu, jak Yoav ben Tzeruyah, nigdy nie opuszcza, ponieważ jest napisane (Lb 35:25): „… że uciekł tam”—tam będzie jego mieszkanie; tam umrze; tam zostanie pochowany. Tak jak miasto udziela schronienia, tak samo schronienie daje jego tchum (jego granica, dwa tysiące łokci wokół miasta). Zabójca, który wyszedł poza krocze i został znaleziony przez odkupiciela krwi—R. Yossi mówi: Jest to micwa dla odkupiciela krwi (zabić go) i wszyscy inni mogą to zrobić. R. Akiva mówi: Odkupicielowi krwi wolno to zrobić, a wszyscy inni nie ponoszą za to odpowiedzialności. [Wszyscy inni, oprócz odkupiciela krwi, który zabił go poza miastem ucieczki, nie ponoszą odpowiedzialności, jak napisano (Lb 35:27): „Nie ma krwi”; a odkupicielowi krwi wolno go zabić (ab initio)]. Jeśli drzewo stoi pośrodku granic (miasta schronienia), a jego gałęzie wychodzą poza granice; lub jeśli stoi poza granicami, a jego konary rozciągają się w granicach, wszystko idzie zgodnie z konarami. [Gemara wyjaśnia, że "także według konarów" to jest to, co ma na myśli, tj. Jeśli jego pień znajdował się w granicach miasta schronienia, a jego konary rozciągają się poza granice, jeśli stoi pod konarami, jest " wchłonięty ”, ponieważ jego główna część znajduje się wewnątrz, a jego konary są uważane za przedłużenie głównej części. A jeśli główna część jest na zewnątrz, a konary wewnątrz, aby nie mógł go zabić pod konarami, nie może również zabić go w pobliżu głównej części, ponieważ główną część uważa się za przedłużenie jej łuków ze względu na surowość ( pod tym względem). Jeśli zabił w tym mieście, zostaje wygnany z jednej dzielnicy do drugiej (w tym mieście). Lewita zostaje wygnany z jednego miasta do drugiego.
Bartenura on Mishnah Makkot
נגמר דינו בלא כהן גדול – for there was no High Priest in the world
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Makkot
Introduction
Mishnah seven continues to deal with various law concerning the cities of refuge.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Makkot
לא לעדות מצוה – for example, for testimony of the [New] Month
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Makkot
If the trial was concluded when there was no high priest [in office], or if one kills a high priest, or a high priest that kills, [in these cases the manslayer] can never come away from that place [of refuge]. This section is a conclusion of the previous mishnah. If the trial of the manslayer is concluded at a time when there was no high priest he can never leave the city of refuge. Even when a new high priest is appointed, his death will not free the manslayer since he was not the high priest when the person was convicted of manslaughter. Similarly, one who kills a high priest or a high priest that kills can never leave the city of refuge, since there would be no existing high priest at the conclusion of the trial.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Makkot
וכל אדם – except for the blood-avenger that killed him outside the City of Refuge is not liable for him, as it is written (Numbers 35:27): “[and the blood avenger comes upon him outside the limits of his city of refuge, and the blood-avenger kills the manslayer,] there is no bloodguilt on his account.” For the blood-avenger has the permission to kill him. And the Halakha is according to Rabbi Akiba. And these words [of our Mishnah] is if he left [having murdered] with premeditation; but if he left [having murdered] inadvertently, every person who kills him is killed on his account.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Makkot
He [the manslayer] may not go out to bear witness, neither for cases having to do with a religious observance, nor to bear witness in a monetary suit, nor to bear witness in a capital case. Even should [all] Israel need him, and even a general like Yoav the son of Zeruiah, he may never go out, as it is said, “to there he fled”: ‘there’ must be his abode, ‘there’ his death, ‘there’ his burial. The manslayer may not leave the city of refuge under any circumstance, even to testify to a religious matter, such as the new month. Neither may he leave to testify in monetary cases nor in capital cases. Even if he was a general in the army and Israel needed him in war, he may not leave. The mishnah emphatically states that “there”, i.e. in the city of refuge will be his permanent dwelling, his death and his burial.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Makkot
הכל הולך אחר הנוף – The Gemara explains that even the location of the branches decides the nature of the territory (see Mishnah Ma’aserot, Chapter 3, Mishnah 10) is spoken of, for if the root was inside the borders of the City of Refuge and the branches stretch outside the boundary, since he enters under the branch, he is “absorbed,” [by the City of Refuge] since its roots are inside and we judge that the branches follow after the roots, but if the roots were outside and the branches were inside, for just as within its branches, he cannot kill him, in its root also, he cannot kill him, for we cast the root after the branch for a stringency.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Makkot
Just as the city affords asylum so does its Sabbath boundary afford asylum. Just as the city proper offers the manslayer refuge from the blood avenger, so too does any area within the Sabbath limit (a boundary within which a person may freely travel on the Sabbath). This is defined as a 2000 amot perimeter of the city.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Makkot
If a manslayer went beyond the boundary [of the city] and the blood avenger found him: Rabbi Yose the Galilean says: “For the avenger it is a matter of obligation [to kill him]; for everyone else, a matter of option.” Rabbi Akiba says: “It is a matter of option for the avenger, and anyone else [who kills him] is not liable for doing so.” If he does leave the city of refuge before the high priest dies, he is liable to be killed. According to Rabbi Yose the Galilean, the blood avenger is actually commanded to kill him and any other person is permitted to kill him. According to Rabbi Akiva the blood avenger may kill him, and other people may not. However, if other people do kill him they are not liable as murderers.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Makkot
If a tree was standing within the boundary and its boughs extended beyond [the boundary] or if it was standing outside of the boundary and its boughs extended within, it wholly follows [the position of] the boughs. A tree standing in the city and leaning out of it, or standing outside of the city and leaning in, is judged to be in our out of the city boundaries based on its boughs and not on the position of its trunk. This will be of import if the manslayer reaches the tree and the blood avenger tries to kill him. If the tree is in the boundaries the blood avenger may not kill him but if it is outside of the boundaries, he may.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Makkot
If he slew [someone] in that city [of refuge] he is banished from one neighborhood to another neighborhood. And a Levite is banished from one city to another. A person who accidentally kills someone in a city of refuge presents a legal problem since he is already in the place that protects people from the blood avenger. The mishnah remedies this problem by stating that he is to be exiled from neighborhood to neighborhood. A Levite who lives in a city of refuge (see Numbers 35:6) may not stay in the city if he accidentally kills someone. Rather he must go to a different city of refuge.
